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relation between religion and politics
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Max Weber, a German sociologist, sees a religion as an agent of social change. While Emile Durkeim argued religion served to maintain social stability and harmony through the act of collective worship, Weber thought religion emerged to satisfy a social need in general. For him, a religion is shared values of any society, shaping one’s thoughts and giving people a sense of hope and something to believe in. Thus, it brings changes in social relations and produce real material effects by empowering and mobilizing them in realities.
Weber was particularly interested in religions of salvation due to their huge social consequences. He thought the need for salvation arises when people are faced with discrepancies between the reality they face and the ideal they pursue. (p 288) The religions of salvation try to resolve the gap between the real and the ideal, either by escaping from life’s imperfections or by gaining mastery over the world to bring it into conformity with the ideal. He called it asceticism, by which he referred to all the religious attempts to fight the evils of life and transform the world.
Religions that fall in this category include Shinto in Japan and Rastafarianism in Jamaica. Notwithstanding the geographical divide between the two, both religions have something in common. In Weberian perspective, the two had charismatic and traditional authorities behind them, which were supported by the elements of charisma and symbolism. However, the German political economist’s hypothesis that capitalism was a product of western mind did not prove right in Japan because of the hard work and strong entrepreneurship embedded in Japanese.
Shinto is the defining element of Japanese religion and culture. It has been around for mille...
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...Hill Co., 2001) p 511-515
Jacobs, A.J. Max Weber was Right about the Preconditions, Just Wrong about Japan: The
Japanese Ethic and its Spirit of Capitalism (The Open Area Studies Journal, 2010) p 1-18
Kessler, Gary E. Studying Religion: An Introduction through Cases (Third Edition, Columbus, McGraw-Hill Co., 2007) p132, 136, 162, 257-260, 268-275, 288, 289
Max Weber’s Charismatic Authority
http://en.wikipedia.org/wiki/Charismatic_authority
Max Weber’s Transformation Leadership Authority, New Mexico State University
http://cbae.nmsu.edu/~dboje/teaching/503/weber_links.html
Ono, Sokyo. Shinto: the Kami Way (Charles E. Tuttle Publishing Co., Inc. 1962) p 54, 95, 104, 122
Rasfatari Movement
http://www.jah.com/rastafari-movement
Roth, Guenther. Wittich, Clause. Economy and Society: an Outline of Interpretive Sociology (Volume 2) p 448-250
Analysis: Shinto: The Way Home’s organization is quite useful because it moves in chronological order and it leads the reader in a way that allows for understanding the most unrelatable Ideas of Shintoism. The book uses many Japanese terms and names that may lead confusion for the audience as they have to learn the vocabulary to understand many of the statement Kasulis uses. Kasulis also lack an argument through most of this work and he seems to focus on supplying information as accurately as possible. The author discusses a variety information pertaining to Shintoism making it useful
Shinto: The Way Home written by Thomas Kasulis is a book designed to inform the reader of Shinto traditions and history, but how does his work stand on its own as a scholarly source. Kasulis uses simple organization strategies to control the flow of the work the simplest method is the separation of the book into six chapters as well as a two prefaces one from the editor and one from the author. The first chapter discusses Shintoism in the terms of a western audience while the second chapter confers the connection with normal Japanese culture with Shinto traditions. The third, fourth, and the fifth chapter canvases the history of Shinto traditions in chronological order from prehistory to 2002. Chapter 6 explains Issues with Shinto in a modern
Ogawa, D. (1993) The Japanese of Los Angeles. Journal of Asian and African Studies, v19, pp.142-3.
Shinto is an “…indigenous religion of the Yamato Japanese.” (School Text. 265) It was first established during the time of Yayoi culture. This has been shown to be true by the various archeological discoveries made that “ritual sites from the Yayoi period leave little doubt that during this period, people believed
"Shinto in History."Shinto in History: Ways of the Kami. Ed. John Breween and Mark Teeuwen.
1). Weber and Marx views differ when it comes to their interpretations about the origins and dynamics of capitalism, Weber’s view focuses on the Protestant reformation and the spirit of capitalism in the west and how “the widespread influence of Protestantism after the reformation helped explain why full blown rational capitalism developed where and when it did” (Mcintosh pg. 115). Although he doesn’t believe that Protestantism caused for the creation of capitalism he does believe that Calvinism a branch of Protestantism plays a roll due to the effects it shaped upon these people and their protestant ethics. Mcintosh helps to explain that “in such a time the religious forces which express themselves through such channels are the decisive influences in the formation of national character” (Mcintosh pg. 122). In other words due to the asceticism and the spirit of capitalism amongst these religious followers they abstained from various worldly pleasures to obtain their spiritual “calling”. In decreasing pleasures and increasing work, production and profits, they were hopeful that they were increasing their chances of going to heaven due to their belief about predestination which states “in theology, the doctrine that all events have been willed by God. John Calvin interpreted biblical predestination to mean that God willed eternal damnation for some people and salvation for others” (www.wikipedia.com). Thus they followed the doctrine precisely, which they believed could possibly decrease their chances of being the individuals who were damned to hell. Although Wesley argued “I fear that wherever riches have increased, the essence of religion has decreased in the same proportion. So although the form of religion remains, the spirit i...
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
The growth of religious ideas is environed with such intrinsic difficulties that it may never receive a perfectly satisfactory exposition. Religion deals so largely with the imaginative and emotional nature, and consequently with such an certain elements of knowledge, the all primitive religions are grotesque to some extent unintelligible. (1877:5)
Shimazono, Susumu. 2005. "State Shinto and the Religious Structure of Modern Japan." Journal Of The American Academy Of Religion 73, no. 4: 1077-1098. Academic Search Complete, EBSCOhost (accessed April 23, 2012).
Its definitive flexibility could be one of the reasons for its longevity, and it has virtually become deeply interwoven with the Japanese culture so much that it has become an independent philosophical body. Consequently, Shinto’s principal concepts of harmony, family, respect, purity, and subordination of the person before the professing group have been imbedded in the Japanese character regardless of whether the person has any religious affiliations to it or not (Cartwright).
Shintoism is a polytheistic religion that believes the world was created by “Kami” (deities or spirits). Although Kami are thought to be invisible presences, they are treated as persons and are given names. Kami are not believed to be living beings in a distant realm; rather their presence is felt as powers in or near this world. Two of these Kami, Izanami (“female who invites”) and Izanagi (“male who invites”) are said to be the creators of the Japanese Islands, as well as three major
Shinto, the indigenous religion of Japan, survives even to this day and lies at the basis of Japanese society. Shinto played and continues to play not only an enormous role in general Japanese society, but also regarding the roles of women both in general society and the society within traditional Shintoism.
...h all of their different ideas and concepts, it is somewhat difficult to say the one thing that they all believed held society together. I do believe that the importance of religion did make it one of the better choices. Each theorist studied religion and each had their own thoughts on the subject. With their studies, they each one show something that religion is doing to hold society together. This is why I say that Max Weber, Emile Durkheim and Karl Marx all see religion as the ‘glue’ that holds together society.
Hopfe, Lewis M., and Mark R. Woodward. "Shinto." Religions of the World. 11th ed. New York: Vango, 2009. 213-23. Print.
In discussing the similarities between Marx, Weber and Durkheim, it is important to understand what social order and social change are. Social order is the systems of social structures (relations, values and practice etc.) that maintain and enforce certain patterns of behaviour. Whereas, social change refers to an alteration in the social order of a society, examples of such alterations can be changes in nature, social institutions, behaviours and/or social relations. (Bratton and Denham 2014) Throughout time, religion has always been a hot topic of controversy, whether it is based on being a part of the same religion, to having different religious views on life and how to live life. This is due in large to the ever changing views on religion and the way it can be practised. Religion can be viewed in both aspects of social order and social change because it is part of a system, however, alterations are frequently made. The three sociologists Marx, Weber and Durkheim have all expressed their views on religion with respect to society. Webers’ views show the effects